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Relevant bibliographies by topics / Exile (Punishment) in the Bible

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Academic literature on the topic 'Exile (Punishment) in the Bible'

Author: Grafiati

Published: 26 July 2024

Last updated: 28 July 2024

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Journal articles on the topic "Exile (Punishment) in the Bible"

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TOEWS, CASEY. "Moral Purification in 1QS." Bulletin for Biblical Research 13, no. 1 (January 1, 2003): 71–96. http://dx.doi.org/10.2307/26422780.

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Abstract In preexilic times, moral purification (the enforcement of the death penalty and כּרת, "to be cut off") held tragic and fatal consequences for the offender, as well as the nation at large, dynamically illustrated when the nation was collectively "cut off" in exile. In response to the severe punishments occasioned by moral impurity, the prophets considered a survivable alternative for moral purification in place of the harsh Pentateuchal penalties. They envisioned, metaphorically, a lustral cleansing that could wash away moral impurity. The Hebrew Bible does not provide evidence of a literal adaptation of this metaphor into praxis. In looking to the Second Temple period literature, we find that 1QS provides the earliest witness of a literal adaptation of the prophetic imagery into a baptism of moral purification. As such, 1QS is a very important document for demonstrating an approach to moral purification that is both a development of the postexilic Hebrew Bible, as well as a precursor to the practices evident in the lives of John the Baptist, Jesus, and Paul.

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Maroshi, Valery V., and Geza Horvath. "Raskolnikov’s crime and repentance in Russian and Hungarian literature of the second half of the twentieth century." Imagologiya i komparativistika, no. 18 (2022): 168–90. http://dx.doi.org/10.17223/24099554/18/9.

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The article deals with the creative reception of a complex of motifs “sin - repentance - salvation” and the hero’s moral reflections that form the basis of Crime and Punishment and Fyodor Dostoevsky’s unfulfilled plan of a book about the “Great Sinner.” We analyze the works of several Russian and Hungarian authors of the 1960s-1990s. In Victor Pelevin’s novel Chapayev and Pustota, the hero involuntarily becomes a murderer. Instead of being exiled to Siberia, he ends up in a mental hospital, which functionally serves as a replacement for Raskolnikov’s “punishment” stage - a prison sentence. After leaving the hospital, the hero, who has not accepted the new reality, flees to a Buddhist monastery in Inner Mongolia to escape from the criminalized and dangerous modernity. The motifs of crime and failed repentance of the outsider writer are used by Vladimir Makanin in the novel The Underground or the Hero of Our Time. His hero recognizes Dostoevsky’s authority, projecting the novel’s situation onto his own. However, he rejects the need to repent the murders, since for him Raskolnikov’s story is an “alien” literary plot and a humiliation of his very “self.” The heroes of Limonov’s early prose constantly relate themselves to the marginal heroes and criminals of Dostoevsky. For them, the impossibility of repentance does not cancel the hero’s selfdoubt, his “state of hesitation” that determines, according to Dostoevsky, the behavior of the Great Sinner and Raskolnikov. In Russian prose of the 1990s, the text and plot allusions of which refer to Crime and Punishment, the main antihero is a writer and reader of Dostoevsky who tries on the situations and actions of Dostoevsky’s heroes, ultimately dismissing them as “alien” and “literary.” The classics of modern Hungarian literature, Janos Pilinszky and Miklos Meszoly, admitted that they literally lived inside Dostoevsky’s world. The novels of Meszoly of the 1960s, The Death of an Athlete and Saul, both tell the story of rebirth and conversion of two heroes - the runner Balint and the detective Saul. Balint is lonely and aspires to the absolute, a sports record, for which he is willing to sacrifice everything. He is similar to Dostoevsky’s sinner in his pridefulness. However, before his death, he ascends a mountain. The motifs that accompany his “spiritual ascent” point to the sacred symbolism of rebirth. The final change in the direction and purpose of running turns him into an “athleta Christi”, a repentant proud man. However, the plot of Saul does not follow the Bible to the end and finishes with Saul’s blinding, interrupting the biblical story and not representing his enlightenment as of the future Paul the Apostle. Similarly to Crime and Punishment, the novel unfolds around a murder - a “stoning” of the victim, Stephen the Apostle. Saul, like Raskolnikov, renounces his former self-identification and logic of the Law. The shock in both cases is the sin of murder, the internal experience of the crime. Saul takes the blame for the beating of Stephen. The authors declare no conflicts of interests.

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FINNANE, MARK, and JOHN MCGUIRE. "The Uses of Punishment and Exile." Punishment & Society 3, no. 2 (April 2001): 279–98. http://dx.doi.org/10.1177/14624740122228339.

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Brooks, Thom. "The Bible and Capital Punishment." Philosophy and Theology 22, no. 1 (2010): 279–83. http://dx.doi.org/10.5840/philtheol2010221/212.

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Kristanto, Billy. "Exil und religiöse Identität in einigen Kantaten von Johann Sebastian Bach." European Journal of Theology 29, no. 2 (September 1, 2020): 201–20. http://dx.doi.org/10.5117/ejt2020.2.006.kris.

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Summary This article examines nine sacred cantatas by Johann Sebastian Bach which address the subject of exile and religious identity. The biblical or general theological background of the text of each selected cantata, as well as the way in which Bach set the text to music, is discussed. We can learn from Bach that, first, there should be a legitimate space to express fear and insecurity about the arrival of foreigners. Second, believers who are in exile can associate their Christian identity with the life of Jesus while inviting unbelievers to find their identity in Jesus. Third, both suffering and hospitality are true features of Christian discipleship. Fourth, Bach’s interpretation of exile as a divine punishment is not the final message. The motif of exile as punishment is transformed by a Christological interpretation. Finally, the end of exile can be celebrated. In exile, believers dare to hope and to believe; at the end of the exile, believers celebrate without forgetting their past suffering. Both testify to a sound religious identity.

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Jančar, Drago. "Slovene Exile." Nationalities Papers 21, no. 1 (1993): 91–105. http://dx.doi.org/10.1080/00905999308408259.

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The new era of Slovene spiritual, cultural and, in a certain sense, political history, is marked by the condition of exile. The first Slovene book, printed in 1550, was written by Primož Trubar, a Protestant, emigrant and exile par excellence. Trubar and his followers translated, wrote, made plans, and worked, “for the prosperity of their homeland,” in exile; therefore, the fundamental document of Judeo-Christian civilization and culture—the Holy Bible—was translated into Slovene, in exile. Books were sent to the homeland in barrels, and young people were invited to be educated at German universities. Trubar died an exile, convinced that his cause in the homeland was, if not won, at least well on the road to success.

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Bursell, Rupert. "Book Review: Punishment in the Bible." Theology 90, no. 736 (July 1987): 327–28. http://dx.doi.org/10.1177/0040571x8709000414.

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Pianca, Marina. "The Latin American Theatre of Exile." Theatre Research International 14, no. 2 (1989): 174–85. http://dx.doi.org/10.1017/s0307883300006143.

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It is not surprising that the ancient republics allowed the condemned to escape death through flight. Exile did not seem to them a softer sentence than death. Roman jurisprudence also called it capital punishment.

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Ilie Goga, Cristina. "The Transformation of Detention in Romania: From Exile to Main Punishment." International Letters of Social and Humanistic Sciences 56 (July 2015): 58–63. http://dx.doi.org/10.18052/www.scipress.com/ilshs.56.58.

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The article aims to analyze the evolution of detention on the Romanian territory, during the periods of its transformation from exile to a form of punishment, namely the Medieval and Modern Ages. We noticed that, although there was always detention as a form of restraint of the perpetrator until the application of other punishments and rarely as a form of punishment, the deprivation of liberty in prisons became, only in the eighteenth and nineteenth centuries the main form of punishment. We will initially analyze the methods of punishment used in Romanian Medieval period and the locations of detention ("mines", "dungeons", "bulk", "hearth" or "monastery") and then, will follow their transformation in modern detention areas.

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Atreya, Alok, and Samata Nepal. "Menstrual exile – a cultural punishment for Nepalese women." Medico-Legal Journal 87, no. 1 (July 31, 2018): 12–13. http://dx.doi.org/10.1177/0025817218789600.

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Dissertations / Theses on the topic "Exile (Punishment) in the Bible"

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Hamer, Penny. "The perception of exile in Jeremiah and Ezekiel." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683222.

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Eloff, Mervyn. "From the exile to the Christ : exile, restoration and the interpretation of Matthew's gospel." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52854.

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Thesis (DTh)--Stellenbosch University, 2002
ENGLISH ABSTRACT: The aim of this thesis is to demonstrate by critical interaction with four key areas of Matthean research that 'restoration from exile' provides a valid and valuable hermeneutical prism for the interpretation of Matthew's gospel. The investigation is undertaken from a Reformed and Evangelical perspective and an inclusive approach is adopted with regard to hermeneutics, viz that interpretation should take note of the historical and literary and theological aspects of Matthew's gospel. The four key areas of investigation were chosen because they involve both particular texts and the gospel as a whole and are, respectively, Matthew's genealogy, Matthew's concept of Salvation History, the Plot of Matthew's gospel and Matthew's Use of the Old Testament. Each of these areas has already received extensive attention in Matthean scholarship, though in each case the question of'restoration from exile' has been almost entirely neglected. In each area, a brief critical survey of current scholarship is provided, both in terms of content and methodology. This survey is then followed by a discussion ofthe relevant texts and topics, demonstrating both the presence and the hermeneutical importance of the 'restoration from exile' theme. In this way, the thesis thus shows that 'restoration from exile' does indeed provide a valid though not exclusive, hermeneutical prism for the interpretation of Matthew's gospel and that such an interpretation casts fresh light on both familiar and more troublesome texts and topics of investigation. The final section of the thesis comprises a brief survey of the theme of 'restoration from exile' within the Hebrew Scriptures and a representative selection of early Jewish texts. On the basis of this survey, the conclusion is reached that despite the very real diversity within early Judaism, it is possible to conclude that perhaps the majority of Jews of the Second Temple Period saw themselves as still 'in exile', at least in theological and spiritual terms. This in turn suggests that Matthew's presentation of Jesus as the one, who by his death and resurrection brings the exile to an end, both for Israel and for the human race at large, is designed to meet a very real spiritual and theological need. Furthermore, the pervasive interest in 'restoration from exile' within representative texts from Second Temple Judaism, and Matthew's clear interest in this same theme, further support claims for the Jewish-Christian setting of Matthew 's gospel and its dual function of legitimization for the Matthean communities and evangelistic appeal to outsiders.
AFRIKAANSE OPSOMMING: Die proefskrif beoog om deur middel van kritiese wisselwerking met vier sleutelgebiede van navorsing met betrekking tot die Matteusevangelie aan te toon dat 'terugkeer uit ballingskap' 'n geldige en waardevolle hermeneutiese prisma bied vir die verklaring van die Matteusevangelie. Die ondersoek word vanuit 'n Gereformeerde en Evangeliese standpunt onderneem. Daar word 'n inklusiewe hermeneutiese benadering gevolg, d. w.s. die historiese, literere en teologiese aspekte van die Matteusevangelie word in ag geneem. Die vier sleutelgebiede van ondersoek is gekies vanwee hulle verb and met spesifieke teksverse en die Matteusevangelie as geheel. Die sleutelgebiede is, onderskeidelik, die geslagsregister in Matteus I: 1-17, Matteus se konsep van heilsgeskiedenis, die plot van die Matteusevangelie en Matteus se gebruik van die Ou Testament. Elkeen van hierdie gebiede is in die verlede al breedvoerig deur geleerdes ondersoek, maar die tema van 'terugkeer uit ballingskap' is in elkeen van hierdie areas feitlik totaal verontagsaam. 'n Verkorte opsomming en bespreking van die hooftrekke van die bydraes van geleerdes word vir elk van die vier gebiede gegee, beide met betrekking tot inhoud en metodiek. Dit word gevolg deur 'n uitleg van sleutelverse en relevante temas om beide die teenwoordigheid en die belang van die 'terugkeer uit ballingskap' tema aan te toon. Op die wyse word daar in die proefskrifbewys dat 'terugkeer uit ballingskap' wei 'n geldige en waardevolle, dog nie die enigste nie, hermeneutiese prisma vir die uitleg van die Matteusevangelie verskaf. Dit is ook duidelik dat so 'n uitleg van Matteus wei nuwe lig op sowel bekende as minder bekende en moeiliker teksverse en temas gooi. Laastens word daar ondersoek gedoen na die belangstelling al dan nie in die tema 'terugkeer uit ballingskap' in die Ou Testament en 'n verteenwoordigende seleksie vroee Joodse geskrifte. Daar word aangetoon dat ondanks die verskeidenheid van wereldsienings onder die verskillende Joodse groepe, daar tog 'n algemene beskouing onder die meeste Jode van daardie periode was dat hulle steeds, ten minste in 'n geestelike en teologiese sin, 'in ballingskap' verkeer. Teen hierdie agtergrond is Matteus se voorstelling van Jesus as die Een wat die ballingskap vir Israel en die mensdom tot 'n einde bring van uiterste belang. So 'n belangstelling in 'terugkeer uit ballingskap' versterk ook verder die siening dat Matteus sy evangelie vir Joodse Christene geskryf het en dat Matteus se geskrif beide 'n legitimerings- en evangeliseringsfunksie vervul.

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3

Lorek, Piotr. "The motif of exile in the Hebrew Bible : an analysis of a basic literary and theological pattern." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683320.

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Mein, Andrew. "Ezekiel and the ethics of exile." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361854.

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Reid, Jennifer D. "The effects of ostracism and psychosocial resources on performance feedback." Connect to resource online, 2007. http://ulib.iupui.edu/utility/download.php?file=AAT3280401.pdf&ipfilter=campus_cas.

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Thesis (Ph.D.)--Rutgers, the State University of New Jersey, 2007.
Title from screen (viewed on July 23, 2009). Includes vita. Graduate Program in Psychology, Rutgers, the State University of New Jersey. Includes bibliographical references (leaves 92-101).

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Lacki, Glenn Christopher. "A conspiracy of love : exile and the double Heroides." Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669896.

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Sassou, Tounoussia. "The New Exodus in Second-Isaiah: Its Uniqueness and Relevance in Understanding the Refugee Crisis in Cameroon." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108074.

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Thesis advisor: Andrew Davis
Thesis advisor: Richard J. Clifford
The theme of exile in the second part of the book of the prophet Isaiah has prompted me to reflect on the refugee crisis in Cameroon. Refugees in the north of Cameroon hail from Nigeria where Boko Haram, an Islamic militant movement, has destroyed their towns and villages. The new exodus is about the triumphant and glorious return of the exiles from Babylon to the promised land. At this triumphant return, the main actor is God. I perceive parallels between this experience and the refugee experience in the north of Cameroon
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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8

Eckhart, Don Elijah. "A Resource for Christians to Consider God's Potential Purposes for Eternal Punishment." Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1606935986129324.

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Betts, Kevin Robert. "Group Marginalization Promotes Hostile Affect, Cognitions, and Behaviors." Diss., North Dakota State University, 2012. https://hdl.handle.net/10365/26548.

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The present research investigates relationships between group marginalization and hostility. In particular, I focus on the experiences of small, contained groups that are intentionally rejected by multiple out-group others. An integrative framework is proposed that attempts to explain how group processes influence (a) coping with threatened psychological needs following marginalization, (b) affective states, (c) cognitions regarding the marginalization and its source, and ultimately (d) hostile behavior. Study 1 describes a unique paradigm that effectively manipulates interpersonal rejection. Study 2 then implements this paradigm to empirically test relationships between the components of the integrative framework and examine differences among included and rejected individuals and groups. Results reveal partial support for the framework, particularly in regard to the impact of group marginalization on psychological needs and hostile affect, cognitions, and behaviors. Implications for natural groups such as terrorist cells, school cliques, and gangs are considered.

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Burris, Allen Wayne. "A critique of the Jehovah's Witnesses' teaching concerning future punishment." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Books on the topic "Exile (Punishment) in the Bible"

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Italy) Convegno "Sull'ali dorate: ispirazione biblica nel melodramma italiano del primo Risorgimento" (2011 Milan. Dalla Bibbia al Nabucco. Brescia: Morcelliana, 2014.

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1950-, Levin Christoph, ed. The concept of exile in ancient Israel and its historical contexts. Berlin: De Gruyter, 2010.

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L, Grabbe Lester, ed. Leading captivity captive: "the Exile" as history and ideology. Sheffield, England: Sheffield Academic Press, 1998.

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Bob, Becking, ed. From Babylon to eternity: The exile remembered and constructed in text and tradition. London: Equinox Pub. Ltd., 2008.

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A new heart and a new soul: Ezekiel, the Exile, and the Torah. London: Sheffield Academic Press, 2002.

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Kiefer, Jörn. Exil und Diaspora: Begrifflichkeit und Deutungen im antiken Judentum und in der hebräischen Bibel. Leipzig: Evangelische Verlagsanstalt, 2005.

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Bowers, Keith. Imperial exile. Addis Ababa, Ethiopia: Shama Books, 2016.

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István, Feitl. A bukott Rákosi: Rákosi Mátyás 1956-1971 között : tanulmány. [Budapest]: Politikatörténeti Alapítvány, 1993.

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9

Carrera, Hyacinthe. Exils. Perpignan: Presses universitaires de Perpignan, 2010.

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editor, Kakavanēs Hēraklēs 1966, ed. Aï-Stratēs: Thymēmata exorias. Athēna: Ekdoseis Kastaniōtē, 2014.

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Book chapters on the topic "Exile (Punishment) in the Bible"

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Gentes, Andrew A. "‘Punishment for Insignificant Crimes’." In Exile to Siberia, 1590–1822, 95–129. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230583894_4.

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Sutton, April G. "Punishment for Female Infidelity in the Bible." In Encyclopedia of Domestic Violence, 1–4. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-85493-5_1915-1.

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Aberbach, David. "Dissidence, exile, and populist nationalism." In The Hebrew Bible, Nationalism and the Origins of Anti-Judaism, 215–28. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003269151-16.

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Hicks, Leonie. "Exclusion as Exile: Spiritual Punishment and Physical Illness in Normandy c. 1050–1300." In Exile in the Middle Ages, 145–58. Turnhout: Brepols Publishers, 2004. http://dx.doi.org/10.1484/m.imr-eb.3.3409.

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Ahn, John. "Halvorson-Taylor, Martien, Enduring Exile: The Metaphorization Of Exile In The Hebrew Bible." In Perspectives on Hebrew Scriptures VIII, edited by Ehud Ben Zvi, 598–602. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235505-061.

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Carroll, Robert P. "Exile, Restoration, and Colony: Judah in the Persian Empire." In The Blackwell Companion to the Hebrew Bible, 102–16. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch6.

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Cuéllar, Gregory Lee. "Channeling the Biblical Exile as an Art Task for Central American Refugee Children on the Texas–Mexico Border." In Latinxs, the Bible, and Migration, 67–88. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96695-3_4.

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Frankot, Edda. "Exile: Banishment as a Punitive and Coercive Measure." In Banishment in the Late Medieval Eastern Netherlands, 47–92. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-88867-1_4.

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AbstractThe first of two main chapters, this analyses the exclusion of offenders and what this can tell us about the values of late medieval Kampen society concerning morally acceptable behaviour. This chapter firstly focuses on typologies and quantitative aspects of banishment, such as the number of exiles of various categories. It then discusses the question whether the punishment was mainly used as a punitive or coercive measure, before moving onto the distance and duration of banishments. An important part of this chapter is the discussion of aspects of gender and morality, and of social status, as this provides insights into the values of the town community. Symbolism and ceremony are discussed to establish their role in the application of authority by the magistrates. The final section analyses whether an army of exiles existed beyond Kampen’s walls.

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Schrader, Abby M. "Branding the Exile as ‘Other’: Corporal Punishment and the Construction of Boundaries in Mid-Nineteenth-Century Russia." In Russian Modernity, 19–40. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230288126_2.

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Loffeld, Jan. "The Comeback of the Old Theological Narratives During the Coronavirus Crisis: A Critical Reflection." In The New Common, 131–36. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65355-2_19.

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AbstractMartin Luther had no doubt about it: diseases were a punishment from God. In espousing this view, Luther, who was one of the first people to translate the Bible from Greek into another language, stood on firm biblical grounds. For the Semitic people of the biblical world, this causal connection had been self-evident as well. Diseases, plagues, catastrophes were the consequences of the sin that people commit. Ultimately, the intuition that evil is the result of sin is the basis for the adage that adversity causes people to pray: sooner or later, human beings will be confronted with the contingency of their own lives, which, in the Christian perspective, is rooted in the fact that creation has fallen into sin. This is why the idea that adversity causes people to pray is often trotted out in times of crisis even though it has long been empirically disproven.

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Conference papers on the topic "Exile (Punishment) in the Bible"

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Wlochova, Andrea, and Karolina Slamova. "JAN AMOS COMENIUS AND HIS QUEST FOR ENNOBLING MAN�S LIFE." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.19.

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In 2020, the Czech Republic commemorated an anniversary of a significant humanistic thinker, writer, and theologist, whose importance has exceeded the borders of the Czech lands. Jan Amos Comenius (28 March 1592 � 15 November 1670) is a leading representative of the Czech culture of the 17th century, and he became famous, especially as an author of didactic works, which represented a breakthrough in the field of education and inspired the way to modern educational methods. These works were based on Comenius� tireless effort to look for didactic means to spread the knowledge he managed to gather. Thanks to these innovations, he became known as the teacher of nations. The aim of this paper is to present some of his most significant works in this area. The following part of the paper will focus on another aspect of his versatile activities in connection with the difficulties experienced by the Czech nation during the tragic and turbulent times after the Battle of White Mountain and the ban on non-Catholic religions. At that time, many Czech scholars emigrated. A substantial part of Comenius� work is devoted to expressing his feelings concerning the destiny of his nation and looking for ways to comfort and encourage those living in exile. In this respect, this paper will analyse one of his most significant works, the allegory The Labyrinth of the World and the Paradise of the Heart. The paper will also deal with Comenius� activities related to the Unity of the Brethren, which published the Kralice Bible � an important achievement for the Czech language and culture. In the midst of turbulent and wartime times, Comenius, in the spirit of his humanistic mission, realised that to improve conditions in the world, the spiritual renewal of humanity was necessary, and he devoted his life to searching for ways of ennobling man�s life.

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